He does not violate the oath. As for us, it is a garment in reality and by custom, so he violates the oath by wearing it, just like [other] garments. In the Hadith, it is mentioned that the Negus presented the Prophet (peace and blessings of Allah be upon him) with two khuff (leather socks), and he wore them. It was said to Ibn Umar: "Do you wear these sandals?" He replied: "I saw the Messenger of Allah (peace and blessings of Allah be upon him) wearing them." If he leaves a cap on his foot, or inserts his hand into a khuff or a sandal, he does not violate the oath, because that does not constitute wearing them.
Section: If he swears that he will certainly clothe his wife in jewelry, and he clothes her in a silver ring, or a necklace of pearls, or jewels alone, he has fulfilled his oath. This is also the position of al-Shafi'i. Abu Hanifa said: "He has not fulfilled it, because it is not jewelry on its own." As for us, there is the saying of Allah the Almighty: "And extract from it ornaments which you wear" [Al-Nahl: 14]. Allah the Almighty also says: "They will be adorned therein with bracelets of gold and pearl" [Al-Hajj: 23]. It has come in a Hadith, narrated from Abdullah ibn Amr, that he said: The Messenger of Allah (peace and blessings of Allah be upon him) said to the Eastern Sea: "I am placing in you ornaments, game, and perfume." Furthermore, since silver is jewelry when it is a bracelet or an anklet, it is jewelry when it is a ring, like gold; and jewels and pearls are jewelry when accompanied by others, so they are jewelry on their own, like gold. If he clothes her in carnelian or sabaj (black beads), he has not fulfilled the oath. Al-Shafi'i said: "If they are among the people of the Sawad (the rural region of Iraq), he has fulfilled it, and regarding others, there are two views; because this is jewelry according to their custom." As for us, this is not considered jewelry, so he does not fulfill the oath by it, just like cowrie shells or glass beads. What they mentioned is invalidated by [the case of] cowrie shells. If he swears not to wear jewelry, and he wears dirhams or dinars in a string, there are two views regarding this: one of them is that he does not violate the oath, because it is not jewelry if he is not wearing it [as such], and the same applies if he wears it. The second is that he violates the oath, because it is gold and silver that he has worn, so it is jewelry,
(15) Reported by Abu Dawud, in: Chapter on Wiping over the Khuffayn, from the Book of Purification. Sunan Abi Dawud 1/34. Al-Tirmidhi, in: Chapter on what has been said regarding black khuff, from the Chapters of Adab. Aridat al-Ahwadhi 10/260. Ibn Majah, in: Chapter on what has been said regarding wiping over the khuffayn, from the Book of Purification, and in: Chapter on black khuff, from the Book of Clothing. Sunan Ibn Majah 1/182, 2/1196. Imam Ahmad, in: al-Musnad 5/352. (16) See: Jami' al-Usul 11/272. (17) In M: "fa-labisaha" (so he wore it). (18) Surah al-Nahl 14. (19) Surah al-Hajj 23. (20) See: al-Durr al-Manthur, in the commentary on verse 14 of Surah al-Nahl 4/113. (21) Al-sabaj: black beads.
يَحْنَثُ. ولَنا، أنَّه مَلْبُوسٌ حَقِيقَةً وعُرْفًا، فحَنِثَ به، كالثِّيابِ، وفى الحديثِ أَنَّ النَّجاشِىَّ أَهْدَى إلى النَّبِىِّ -صلى اللَّه عليه وسلم- خُفَّيْنِ، فلَبِسَهُما (١٥). وقيل لابنِ عُمَرَ: إنَّكَ تَلْبَسُ هذا النِّعالَ؟ قال: إِنِّى رَأَيْتُ رَسُولَ اللَّه -صلى اللَّه عليه وسلم- يَلْبَسُهما (١٦). فإنْ تَرَكَ القَلَنْسُوَةَ فى رِجْلِه، أو أَدْخَلَ يَدَهُ فى الخُفِّ أو النَّعْلِ، لم يَحْنَثْ؛ لأَنَّ ذلك ليس بِلُبْسٍ لهما.
فصل: وإِنْ حَلَفَ لَيُلْبِسَنَّ امْرَأَتَه حَلْيًا، فألْبَسَها (١٧) خاتَمًا من فِضَّةٍ، أو مَخْنَقةً من لُؤْلُؤٍ، أو جَوْهَرٍ وَحْدَه، بَرَّ فى يَمِينِه. وبه قال الشافِعِىُّ. وقال أبو حنيفةَ: لا يَبَرُّ؛ لأَنَّه ليسَ بِحَلْى وَحْدَه. ولَنا، قولُ اللَّه تعالى: {وَتَسْتَخْرِجُوا مِنْهُ حِلْيَةً تَلْبَسُونَهَا} (١٨). وقال تعالى: {يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِنْ ذَهَبٍ وَلُؤْلُؤًا} (١٩) وجاءَ فى الحديثِ، عن عبدِ اللَّهِ بنِ عَمْرٍو، أنَّه قال: قال اللَّه تعالى للبَحْرِ الشَّرْقِىِّ: إنِّى جاعِلٌ فيك الحِلْيَةَ والصَّيْدَ والطِّيبَ (٢٠). ولأَنَّ الفِضَّةَ حَلْىٌ إذا كانَتْ سِوارًا أو خَلْخالًا، فكانتْ حَلْيًا إذا كانَتْ خاتَمًا، كالذَّهَبِ، والجَوْهَرُ واللُّؤْلُؤُ حَلْىٌ مع غَيْرِه، فكانَ حَلْيًا وَحْدَه، كالذَّهَبِ. فإنْ أَلْبَسَها عَقِيقًا، أو سَبَجًا (٢١)، لم يَبَرَّ وقال الشافِعِىُّ: إِنْ كان من أهلِ السَّوادِ بَرَّ، وفى غيرِهم وَجْهان؛ لأنَّ هذا حَلْىٌ فى عُرْفِهم. ولَنا، أَنَّ هذا ليسَ بِحَلْى، فلا يَبَرُّ به، كالوَدَعِ، وخَرَزِ الزجاجِ. وما ذَكَرُوه يبْطُلُ بالوَدَعِ. وإِنْ حَلَفَ لا يَلْبَسُ حَلْيًا، فلَبِسَ دَراهِمَ أو دَنانِيرَ فى مُرْسَلَةٍ، ففيه وَجْهان؛ أحَدُهما، لا يَحْنَثُ؛ لأنَّه ليس بحَلْى إذا لم يَلْبَسْه، فكذلك إذا لَبِسَه. والثانى، يَحْنَثُ؛ لأَنَّه ذَهَبٌ وفِضَّةٌ لَبِسَه، فكان حَلْيًا،
(١٥) أخرجه أبو داود، فى: باب المسح على الخفين، من كتاب الطهارة. سنن أبى داود ١/ ٣٤. والترمذى، فى: باب ما جاء فى الخفاف السود، من أبواب الأدب. عارضة الأحوذى ١٠/ ٢٦٠. وابن ماجه، فى: باب ما جاء فى المسح على الخفين، من كتاب الطهارة، وفى: باب الخفاف السود، من كتاب اللباس. سنن ابن ماجه ١/ ١٨٢، ٢/ ١١٩٦. والإمام أحمد، فى: المسند ٥/ ٣٥٢.(١٦) انظر: جامع الأصول ١١/ ٢٧٢.(١٧) فى م: "فلبسها".(١٨) سورة النحل ١٤.(١٩) سورة الحج ٢٣.(٢٠) انظر: الدر المنثور، فى تفسير الآية ١٤ من سورة النحل ٤/ ١١٣.(٢١) السبج: خرز أسود.
